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Oh My God, my ethics professor just asked us if we know any attitude towards the relationship of people and nature except the judeo-christian one, and I’m like…… thinking about Indigenous Americans…… because really, he should be telling us about them, and other cultures’ views on the matter.

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“The citizens of a free state suffer themselves to be oppressed merely in proportion as, hurried on by a blind ambition, and looking rather below than above them, they come to love authority more than independence.”

- Jean-Jacques Rousseau, Discourse on Inequality

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i had an epiphany about storytelling on my way home. The stories that stick with me, have one central theme:

Good things can be inevitable, too.

Not just death, not just suffering, and war and fashism, but love and hope and breathing room and freedom. Maybe you are not the fated warrior to fullfill the prophecy and defeat evil, but someone will come, so it might as well be you!

And now I know whay that ancient greek dude was like, nooo the good guys always need to win in the play! Because fuck yeah! Show me a good time, make me believe in fiction what I am not brave enough to believe in real life. He and I had the same epiphany, and that too is inevitable. Recurring discussions, and reinventing the wheel, and hope finding it’s way into our media philosophies.

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Slavoj Zizek
From Socrates onward, the function of philosophy is to corrupt youth, to alienate them from the predominant ideological-political order, to sow radical doubts and enable them to think autonomously. No wonder that Socrates, the “first philosopher,” was also its first victim, ordered by the democratic court of Athens to drink poison. And is this prodding not another name for evil — evil in the sense of disturbing the established way of life?
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We stare into the gaps between the stars

Searching for the edge of the universe

And we’re trying to find the smallest parts

Of the spaces between the emptiness

And it’s all beyond us

We want to know the end of time

And what was before time began

The nature of our very minds

Why and what it means to question

We always ask for more

We are here and we’re hungry

For answers to literally everything

But for some reason every answer we find

Is never enough for our thirsty minds

We need

And never are satisfied

An endless emptiness

That takes until its time

Runs out

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Why Do Hindus Worship Animals?

When faced with the question of why Hindus worship animals, there is often a tendency to either belittle this kind of practice or to excessively rationalise the different deities so that they sound acceptable to a western worldview. This is often done at the expense of developing a sincere connection with the Divine. In this video we will be explaining why the Dharmic vision of God allows Hindus to accept Divine in all possible ways.

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Behind any act of discourse (whether it be casual conversations, serving customers, debates or poetry) there seems to be a certain singular kind of motive for us participants.

There seems to be a universal desire which has always been circulating among us to continuously mould environments and social interactions into those of personal interest/benefit at each given moment (which is to say, regardless of whether or not we can even accurately picture or identify such things). An act of discourse is useful in performing this task, because through this act, its participant externalizes and organizes his/her thoughts so that they be made visible and recorded, and thus be later shared and reproduced in hopes of conquering the limitations of time and space beyond the present self. Any act of discourse, by its nature, therefore, is manipulative and political (even when it is expression for expression’s sake; for personal fulfillment). It is always a negotiation, a persuasion, a “please see what I am seeing” or “let’s confirm so and so.” We imply the setting (context) as we convey the message (content). I think we can furthermore expand this thought and recognize that this desire to continuously “shape the world” is actually what constitutes language and the other nonverbal signs of gesture themselves. Haven’t language and other signs always gradually developed over time to better suit our present needs to “sync” with one another and the collective “whole” of the given phase and sphere (again, regardless of whether or not it is possible for all of us to share the same picture)?

This ever present desire which is the ever present motive seems to be regularly taken for granted and instantly brushed aside as what is beyond our scope of  observation and discussion. But I think regarding this desire as merely self-evident and “natural” (and perhaps even potentially benevolent) isn’t just naive idealism. It also often restricts us to empty fruitless discussions; mere rituals of routined exchange of contrasting views that have long been reduced to clichés from the seemingly forever irreconcilable parties. Such a series of discussions does not only fail to address the real issue, but can further escalate our confusion and conflict to dangerous proportions wherein exaggerated fears steadily turn to doomed reality.

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Max Horkheimer and Theodor W. Adorno. Dialectic of Enlightenment: Philosophical Fragments. (“Philosophy and the Division of Labor” in “Notes and Sketches”; p. 202 in ISBN 0-8047-3633-2)
Unlike its custodians, philosophy refers, among other things, to thinking which refuses to capitulate to the prevailing division of labor and does not accept prescribed tasks. The existing order coerces people not merely by physical force and material interests but by overwhelming suggestion. Philosophy is not a synthesis, a basic science, or an overarching science but an effort to resist suggestion, a determination to protect intellectual and actual freedom.
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[MF: Yes, I don’t claim to kill others with my writing. I only write on the basis of the others’ already present death. When their life has turned into death, for me, the place where writing is possible - cont’d]

[CB: Does this explain why most of your texts are about systems of knowledge and modes of speech in the past? - cont’d]

MF [cont’d]: The topic we frequently find in all justifications of writing:

  • that we write to bring something to life again
  • that we write to rediscover the secret of life, or to actualize this living speech that is simultaneously of men and, probably, of God

— all this is deeply foreign to me.

For me,

  • speech begins after death, and once that break has been established
  • writing is a wandering after death and not a path to the source of life

It is in this sense that my language is profoundly anti-Christian, probably more so than the themes I continue to evoke.

– Michel Foucault, Speech Begins after Death, In Conversation with Claude Bonnefoy, 1968, edited by Philippe Artièred, translated by Robert Bononno

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From time to time I feel myself compelled by what Hitchens refers to as the Religious Impulse, otherwise called a Need for the Numinous. But, like Hitchens, I find myself to be one of those souls built without the ability to believe. I was not born with whatever exists within some people that allows them to believe. I do wish I had the capacity to believe - I’m sure it’s very nice for those that have it. And I think I would make a remarkable minister.

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We are all born with designated bodies. The shape of our flesh dictates and drives actions inflicted upon it as a result of ancient indoctrination. And we accept this as unchangeable, when infact we are the owners. We are not obliged to accept. It is the betrayal of our own flesh which destroys our soul. ~ Maeve

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We all have these its in our lives where,

Whether in the foreground

Or in the background,

We cannot escape it,

No matter what ground we go to.

We often say,

“I’ve put it behind me…”

Yet when it comes up,

we react,

we resist,

we avoid,

we cry.

If we haven’t done the work

to complete it,

It is still there,

Like a monkey on our back,

Guiding us,

Hemming us in,

A barrier we constantly run into.

Even though we don’t think it is.

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